DOCSLIB.ORG

Lect 7: Samskaras: Vedic Purification Rituals/ Consecrations for Human Life

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Lect 7: Samskaras: Vedic Purification Rituals/ Consecrations for Human Life Lect 7: Samskaras: Vedic Purification Rituals/ Consecrations for Human Life The word Samskara is derived from the word 'samskri' which means “to purify or form perfectly”. The words Samskriti (civilization) and Samskrit (the perfect language) are also derived from the same root. Thus Samskaras evolved over thousands of years as religious sacraments performed at various stages of one’s life. Though growth is a continuous process, there are certain periods in an individual’s development when significant changes take place physically, cognitively and emotionally. These ceremonies help person recognize and value his or her own growth and assist in transition from one stage to another. They are very significant from religious, cultural, and social stand-point and validate the growth of an individual. It also serves as a means of facilitating an individual’s psychological growth and appreciation of oneself as a part of a wider scheme of creation. Why do we engage in these rituals? Because in the performance of the ritual, am impression is left upon the mind of the person or persons involved so that they are beginning a new life and have a new responsibility to fulfill. All these ceremonies involve prayers with homa (fire yagna), and mantras for removal of impurities, addition of positive attributes and take vows for fulfillment of duties towards God (Brahma), rishis, and ancestors. Samskara go a long way to foster one’s growth not only as an individual, but also as a member of one’s family, community, society and in a broader sense the world at large. Cultural. The variety of rites and rituals related to the samskaras help in the formation and development of personality. In the Parashar Smruti it is said, "Just as a picture is painted with various colors, so the character of a person is formed by undergoing various samskaras." Thus, the Hindu sages realized the need of consciously guiding and molding the character of individuals, instead of letting them grow in a haphazard manner. (2) Spiritual. According to the seers, samskaras impart a higher sanctity to life. Impurities associated with the material body are eradicated by performing samskaras. The whole body is consecrated and made a fit dwelling place for the atma. According to the Atri Smruti a man is born a Shudra; by performing the Upanayana Samskara he becomes a Dvija (twice born); by acquiring the Vedic lore he becomes a Vipra (an inspired poet); and by realizing Brahman (God) he becomes a Brahmin. The samskaras are a form of spiritual endeavor (sadhana) - an external discipline for internal spiritual edification. Although the number of samskaras prescribed by various scriptures vary, we shall consider the sixteen that are a consensus among scholars: Reita Agarwal Page 1 Pre-natal Samskaras (1) Garbhadan (Conception) (2) Pumsavana (Engendering a male issue) (3) Simantonayana (Hair-parting) Childhood Samskaras (4) Jatakarma (Birth rituals) (5) Namakarana (Name-giving) (6) Nishkrama (First outing) (7) Annaprashana (First feeding) (8) Chudakarma (or Chaul) (Shaving of head) (9) Karnavedh (Piercing the earlobes) Educational Samskaras (10) Vidyarambha (Learning the alphabet) (11) Upanayana (Sacred thread initiation) (12) Vedarambha (Beginning Vedic study) (13) Keshant (Godaan) (Shaving the beard) (14) Samavartan (End of studentship) Marriage Samskara (15) Vivaha (Marriage Ceremony) Death Samskara (16) Antyeshti (Death rites). 1. Garbhadhana –Conception/Pregnanacy Garbha' means womb. 'Dan' means donation. Garbhadhana sanctifies conception and declares that a child is wanted and welcomed. It is an opportunity for the prospective parents to affirm their commitment to each other and to the future child. It is believed that the soul, or jiva enters the mother's womb after traveling through pitr-loka (the world of the ancestors), parjanya (the rains), the osadhis (the plant kingdom) and purusa (the father). Garbadhana acknowledges that the child does not come from nowhere but rather owes its existence to the parents, the ancestors and the world. In garbhadhana, mantras are chanted to pray for conception, and a purification ritual (udakasanti) and a ritual prayer for the blessings of ancestors (nandi-sraddha) are performed. 2. Pumsavana means 'male procreation')- 3rd Month Pregnancy Pumsavana is performed in the third month of pregnancy when pregnancy is visible (2nd Reita Agarwal Page 2 trimester rare miscarriages) and is a prayer for the birth of a male child. It is done only for the first conception. In Vedic society, the eldest son continued the family lineage, inherited ancestral property and performed rituals and fulfilled responsibilities related to parents and ancestors. As a result, most couples wanted at least one son. It involves taking some herbs to prevent miscarriages. 3. Simantonnayana (Hair-parting)>7th Month Pregnancy This is performed between the later months of pregnancy, usually in the seventh month or afterwards. At this point an infant who is born prematurely can survive; therefore, the mother and father are expecting to welcome a separate individual into their family, and the family prays for the health and well-being of the mother and the child. Simantonnayana involves the husband parting the wife's hair (to invoke the protection of goddess Lakshmi for her) .This samskara is an opportunity for the parents to once more affirm their support for each other as they prepare to have a child. 4. Jatakarma (Birth rituals) This samskara is performed at birth to purify the newborn child. The family prays for the child to have intelligence, health and a long life. A homa (fire ritual) is performed, the father whispers the Gayatri mantra and the name of the star the child was born under into the child's ear and the child is then turned over to the care of the mother. Often, the family will give and receive gifts and offer charity on the day of this samskara. 5. Namakarana (Name-giving) 11 days Namakarana is the naming ceremony performed on the eleventh day after the birth of the child. The name is commonly considered a marker of identity. Therefore, namakarana is the ceremony that welcomes the child, as an individual in its own right, into the structure of the extended family and the community. After namakarana, the child has an identity recognized by the wider world and passed on to next generation. In vedic tradition, names have meaning based on derisable qualitie, or positive disposition. Often,middle name is father’s or mother’s first name, while last name is indicative of one’s community which gives an individual a sense of belonging to a communal sub-group-gotra (Iyer), or where ancestor’s lived or profession of individuals (gupta). 6. Niskramana (First outing) 3 months Niskramana is the child's first ceremonial step out of the house, performed when the child is about three or four months old and starts becoming more aware (social smile)of its surroundings. The child begins to have a personality and relationships, and niskramana recognizes this developmental step. The family prays to Isvara in the form of the sun, the moon, and the eight directions so that the child will be protected at all times and in all places after entering the wider world. 7. Annaprasana (First feeding) 6 months Reita Agarwal Page 3 Generally performed in the sixth month for a male child and the seventh for a female, annaprasana is meant to mark the child's weaning and first bite of solid food (usually a mixture of ghee, curds, rice and honey). The family prays for the health of the child and acknowledges the role of the plant kingdom and Varuna (god of water) in sustaining the child. Furthermore, annaprasana is considered the child's first acceptance of prasadam (food that is ritually offered to Isvara or God before eating). By advocating this samskara, the wise sages accomplished two important considerations. First, the child is weaned away from the mother at a proper time to prevent overly dependence of child on mother. For, an uninformed mother, many out of love, continue breast feeding the child, without realising that she was not doing much good to herself or the child. 8. Cudakarana (or Chaul) (Shaving of head) 3 years Performed in the child's third year, this samskara involves a shaving of the child's head, leaving only a tuft sikha. This signifies discipline and control over desires. Just as there are countless hair, there are countless desires that grow back (multiply) after old hair or desires are shaved. The shaven hair are offered to Lord symbolizing the surrendering of one’s countless binding desires. 9. Karnavedha (Piercing the earlobes) Anytime 1-3yrs This samskara is performed when the child is between the ages of one and three and involves piercing the child's earlobes, regardless of the child's sex. 10. Vidyarambha (Learning the alphabet) 5yrs Also referred to as aksharaabhyasa, this samskara is done when the child is five years old and marks the beginning of his or her vedic education. The ritual involves having a teacher guide the child through the beginning of the alphabet. The teacher and the child trace out the symbol Om onto a plate of riceThis samskara is also known as Akshararambha, Aksharlekhan, Aksharavikaran and Aksharavishkaran. After bathing, the child sits facing west, while the acharya (teacher) sits facing east. Saffron and rice are scattered on a silver plank. With a gold or silver pen the child is made to write letters on the rice. The following phrases are written: "Salutation to Ganesh, salutation to Sarasvati (goddess of knowledge), salutation to family deities and salutation to Narayan and Lakshmi." The child then writes, "Aum Namah Siddham". He then presents gifts to the acharya, such as a pagh and safo (head adornment of cloth). The acharya then blesses the child.
Load more

Recommended publications
  • The Significance of Fire Offering in Hindu Society
    INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 THE SIGNIFICANCE OF FIRE OFFERING IN HINDU THE SIGNIFICANCESOCIETY OF FIRE OFFERING IN HINDU SOCIETY S. Sushrutha H. R. Nagendra Swami Vivekananda Yoga Swami Vivekananda Yoga University University Bangalore, India Bangalore, India R. G. Bhat Swami Vivekananda Yoga University Bangalore, India Introduction Vedas demonstrate three domains of living for betterment of process and they include karma (action), dhyana (meditation) and jnana (knowledge). As long as individuality continues as human being, actions will follow and it will eventually lead to knowledge. According to the Dhatupatha the word yajna derives from yaj* in Sanskrit language that broadly means, [a] worship of GODs (natural forces), [b] synchronisation between various domains of creation and [c] charity.1 The concept of God differs from religion to religion. The ancient Hindu scriptures conceptualises Natural forces as GOD or Devatas (deva that which enlightens [div = light]). Commonly in all ancient civilizations the worship of Natural forces as GODs was prevalent. Therefore any form of manifested (Sun, fire and so on) and or unmanifested (Prana, Manas and so on) form of energy is considered as GOD even in Hindu tradition. Worship conceives the idea of requite to the sources of energy forms from where the energy is drawn for the use of all 260 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 life forms. Worshiping the Gods (Upasana) can be in the form of worship of manifest forms, prostration, collection of ingredients or devotees for worship, invocation, study and discourse and meditation.
    [Show full text]
  • Shiva-Vishnu Temple
    MARCH & APRIL 2003 Vol.16 No.2 PLEASE NOTE THE SCHEDULES DIRECTIONS Weekdays: 9 am to 12 noon From Freeway 580 in Livermore: and 6 pm to 8 pm Exit North Vasco Road, left on Scenic Ave, Weekends & Holidays: 9 am to 8 pm Left on Arrowhead Avenue NEWS FROM THE HINDU COMMUNITY AND CULTURAL CENTER, LIVERMORE VISIT OUR WEB SITE AT http://www.livermoretemple.org SHIVA-VISHNU TEMPLE TELEPHONE (925) 449-6255 FAX (925) 455-0404 OM NAMAH SHIVAYA OM NAMO NARAYA N AYA Message from the Chairman & the Pre s i d e n t Dear Devotees and well wishers, We are honored and privileged to serve as the Chairman and the President of HCCC for the year 2003. To g e t h e r, we are grateful to the outgoing Chairman and President, Sri. Ramarao Yendluri and Sri. Vishnu Vardhan Reddy respectively, who served with distinction and integrity and whose team accomplished a great deal in construction, fund-raising, human services, religious, cultural and other activities. We appreciate the services of the outgoing members of the Executive Committee, Suresh Upadhyayula, Jamal Sarma, Peraiah Sudanagunta and Milind Korde (nominated), and the Board of Directors Raman Rao, Amrit Duneja and Ramarao Yendluri for their indi- vidual contributions and successful completion of their elected terms. A special mention and recognition is due to Smt. Subadra Subramanian for her valuable service to HCCC. She has decided to resign from the Board for personal and family reasons and the newly elected Board has nominated Sri. Lingagoud Memula to serve for one year.
    [Show full text]
  • Personality Development - English 1 Personality Development - English 2 Initiative for Moral and Cultural Training [IMCTF]
    Personality Development - English 1 Personality Development - English 2 Initiative for Moral and Cultural Training [IMCTF] Personality Development (English) Details Book Name : Personality Development (English) Edition : 2015 Pages : 224 Size : Demmy 1/8 Published by : Initiative for Moral and Cultural Training Foundation (IMCTF) Head Office : 4th Floor, Ganesh Towers, 152, Luz Church Road, Mylapore, Chennai - 600 004. Admin Office : 2nd Floor, “Gargi”, New No.6, (Old No.20) Balaiah Avenue, Luz, Mylapore, Chennai - 600 004. Email : [email protected], Website : www.imct.org.in This book is available on Website : www.imct.org.in Printed by : Enthrall Communications Pvt. Ltd., Chennai - 30 © Copy Rights to IMCTF Personality Development - English Index Class 1 1. Oratorical ................................................................................................12 2. Great sayings by Thiruvalluvar .........................................................12 3. Stories .......................................................................................................12 4. Skit ........................................................................................................15 Class 2 1. Oratorical .................................................................................................16 2. Poems .......................................................................................................16 3. Stories .......................................................................................................18 4.
    [Show full text]
  • Secondary Indian Culture and Heritage
    Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture.
    [Show full text]
  • Health Care Providers' Handbook on Hindu Patients
    Queensland Health Health care providers’ handbook on Hindu patients © State of Queensland (Queensland Health) 2011. This document is licensed under a Creative Commons Attribution, Non-Commercial, Share Alike 2.5 Australia licence. To view a copy of this licence, visit www.creativecommons.org/licenses/by-nc-sa/2.5/au/deed.en You are free to copy, communicate and adapt the work for non-commercial purposes, as long as you attribute Queensland Health and distribute the resulting work only under the same or similar license. For permissions beyond the scope of this licence contact: Intellectual Property Officer Queensland Health GPO Box 48 Brisbane Queensland 4001 Email: [email protected] Phone +61 7 3234 1479 For further information contact: Queensland Health Multicultural Services Division of the Chief Health Officer Queensland Health PO Box 2368 Fortitude Valley BC Queensland 4006 Email: [email protected] Suggested citation: Queensland Health. Health Care Providers’ Handbook on Hindu Patients. Division of the Chief Health Officer, Queensland Health. Brisbane 2011. Photography: Nadine Shaw of Nadine Shaw Photography Health care providers’ handbook on Hindu patients Table of contents Preface .................................................... 4 Introduction ................................................ 5 Section one: Guidelines for health services . 6 1 Communication issues .................................... 7 2 Interpreter services ....................................... 7 3 Patient rights ...........................................
    [Show full text]
  • Vaidika Samskaras (Contd..,) Dr
    Om, Sri Gurubhyo Namaha Vaidika Samskaras (contd..,) Dr. S. Yegnasubramanian (Sections and sub-sections are numbered in continuation from the previous article) In the previous article in Volume 4 No. l For kshatriyas, the eleventh year is sug- 3&4 of Paramaartha Tattvam, we discussed the gested including pregnancy (garbha- four post-natal samskaras, namely, jAtakarma, EkAdaSa). The suggested season is Sum- nAmakaraNa, annaprASana and cUDA karma. mer grIshma Ritu. Their function is not We will now continue the discussion with the to protect the Sastras, but to know as much educational samskAras, starting from to follow their dharma . Their vedic edu- upanayanam. cation was also limited to that extent, since they had a larger responsibility of protect- 4.3 Upanayanam (thread ceremony) ing the entire country, and the other three Among the educational samskaaras, the varNas. They had additional education foremost is upanayanam. Scriptural (vedic) edu- such as, dhanur vidya, (archery and war- cation starts only after this samskaara is fare), artha Sastra (economics) etc. Sum- peformed and, as such, can be viewed as a pre- mer is a hot season and as such, the educational samskaara also. kshatriyas were actively engaged in battles Upanayana samskAra is to be performed etc. to protect the country, and to punish for all three varNas the brAhmaNas, the the wicked to uphold dharma. kshatriyas, and the vaiSyas. Why is this l For vaiSyas, the twelfth year including samskAra performed only for the three varNas? pregnancy is suggested and the preferred According to scriptures, those who are not ini- season is Autumn Sarad Ritu.
    [Show full text]
  • Pregnancy, Birthing, Breastfeeding and Mothering: Hindu Perspectives from Scriptures and Practices
    Open Theology 2020; 6: 104–116 Motherhood(s) in Religions: The Religionification of Motherhood and Mothers’ Appropriation of Religion Sucharita Sarkar* Pregnancy, Birthing, Breastfeeding and Mothering: Hindu Perspectives from Scriptures and Practices https://doi.org/10.1515/opth-2020-0010 Received October 13, 2019; accepted December 18, 2019 Abstract: This article looks at the regulations of pregnancy, birthing, breastfeeding in Ayurvedic treatises, and at representations of mothering in Vedic and Puranic texts related to childrearing. Ayurvedic garbha sanskar (educating the mind of the foetus) regulates the pregnancy of women to ensure the safe birthing of superior babies. Breastfeeding is both glorified and strictly regulated in Ayurvedic texts. Several Vedic texts describe a range of rituals to benefit a caste Hindu child’s life from before birth to the beginning of manhood. These rituals are formally conducted by the father, whereas the mother’s role is marginalized. Although these texts scrutinize and discipline maternal bodies, yet there are several interstices where female and/or maternal agency can be performed. Ayurvedic obstetric practices often incorporate the indigenous knowledges of midwives (dais). The scripturally- mandated practice of wet-nursing shifts and complicates biological motherhood roles. The domestic tradition of performing vratas to secure the offspring’s longevity allows mothers to have a more central role in childrearing rituals. I will compare the regulatory texts and the potentially resistant practices from
    [Show full text]
  • Bhagavad-Gita:Chapters in Sanskrit Bhagavadgita in English
    Bhagavad-Gita:Chapters in Sanskrit BGALLCOLOR.pdf (Bhagavadgita in Sanskrit and English in one file) (All 18 chapters in Sanskrit, Transliteration, and Translation.) Bhagavadgita in English BG01 BG02 BG03 BG04 BG05 BG06 BG07 BG08 BG09 BG10 BG11 BG12 BG13 BG14 BG15 BG16 BG17 BG18 HOME PAGE Veeraswamy Krishnaraj http://www.bhagavadgitausa.com/TILAKAM.htm http://www.bhagavadgitausa.com/TILAKAM.pdf You have your Google search engine tailored for this site. Please enter the word(s) in the search box; it will take you to the file with that word in this web site. Enjoy your visit here. Search Search Wikipedia: Go! திலகம் The Complete Works of Swami Vivekananda Volume 6 [ Page : 115 ] NOTES TAKEN DOWN IN MADRAS, 1892-93 Educate your women first and leave them to themselves; then they will tell you what reforms are necessary for them. In matters concerning them, who are you? Swami Vivekananda 1892-93 Madras/Chennai Tilakam (திலகம்) A mark on the forehead made with colored earths, sandalwood or unguents whether as an ornament or a sectarian distinction; Clerodendrum phlomoides (Vaathamatakki-- வாதமடக்கி a plant- in Tamil; dagdharuha); a freckle compared to a sesamum seed; a kind of skin eruption. Monier Williams Dictionary. It is applied over Ajna Chakra (Bhrumadya = the spot between the eyebrows. Bhru = brow, which is cognate with and derived from Sanskrit Bhru. Ajna Chakra is the sixth Kundalini Chakra on the forehead area, attaining which evokes spiritual knowledge. Ash from the dead bodies was worn in primitive times to remind us about the impermanence of life on earth and the reality and certainty of death.
    [Show full text]
  • Decoding the Elements of Human Rights from the Verses of Ancient Vedic Literature and Dhar- Maśāstras: an Exegetical Study
    Preprints (www.preprints.org) | NOT PEER-REVIEWED | Posted: 29 July 2021 doi:10.20944/preprints202107.0648.v1 Article Decoding the elements of human rights from the verses of Ancient Vedic literature and Dhar- maśāstras: An Exegetical Study Authors: Shailendra Kumara Sanghamitra Choudhurybcdef a Department of Management, Sikkim University, India b Department of Asian Studies, St. Antony’s College, University of Oxford, Oxford, UK c Department of History and Anthropology, Queen’s University, Belfast, Northern Ireland, UK d Hague Academy of International Law, Hague, the Netherlands e Centre for the Study of Law and Governance, Jawaharlal Nehru University, New Delhi, India f Department of Peace and Conflict Studies and Management, Sikkim University, Gangtok, India Abstract: This manuscript aims to provide a nuanced study of the idea of rights and duties prevalent in ancient Vedic society through Vedic literature and Dharmaśāstras . This manuscript delves into the exegesis of the Védas and Dhar- maśāstras to accomplish this. The archaic Vedic literature and Dharmaśāstra texts are the origin and backbone of Sanskrit literature. They have a plethora of ideas that, if accepted, could be quite useful for the protection of any person's human rights. In Védas and Dharmaśāstras, rights and duties complement each other, and rights are integrated by duties. According to these texts, rights and duties are correlated and the relationship between rights and duties leads to the core concept of dharma (constitutional laws). Dharma is a systematic Sanskrit con- cept that includes traditions, obligation, morals, laws, order, and justice. It was a unique concept of dharma that kept checks and balances on sovereign officials and prevented them from becoming autocratic and anarchist.
    [Show full text]
  • Hindu Customs, Rites, Rituals, Festivals No Part of These 67 Slides May Be Sold, Reproduced Or Fabricated in Any Form, Or Shape Whatsoever
    1 Aum, Aum Aum. Aum Shree MahaGandhipattaye namoh namah. 2 Hindu customs, rites, rituals, festivals No part of these 67 slides may be sold, reproduced or fabricated in any form, or shape whatsoever. These slides have been prepared for exclusive use for the Hindu Awareness Weekend August 2005 by the Federation of Brahmin Associations of Europe. These 67 slides may not be copied, reproduced, fabricated or sold for commercial purposes except for the sole use by the Federation of Brahmin Associations of Europe for Hindu Awareness. The author reserves full copy rights and is registered for full copyrights under the U.K. copyright3 law ©full copyrights strictly reserved by Jyotikar Pattni© Structure of presentation 1. India – Poetic reflections 2. Mahakaal – Seasons, movement of time – 1. Understand basic Hindu calendar terms 2. Seasonal times. 3. Vedic synopsis. 4. Hindu calendar system 3. Highlights on auspicious times. 4. Highlights on auspicious festivals 5. Cultural aspects of good Hindu home. 6. Some good mannerisms. 7. Some Hindu “Samskaras” 8. Conclusion – Poetic reflections – Vedic view 9. Conclusion 1. Prayers 2. poetry 4 5 “Bharatti” – Mother India “Bharatti” alias India is a mother, sister and a daughter. Across the seas, in the distant land of mother India, the earthen clay is filled with the boon of ancient ‘dharma’ (religion), ‘ritti- rivaj’ (traditions), ‘karma’ (deeds) and ‘bhakti’ (devotion). The sun rises and sets mystically over the Himalayan mountains and glimpses over the valleys, rivers and sea shores before scorching the buzzing streets with its heat. “AUM” (the sound of eternity) echoes undyingly in benign silence and dances to the mysticism of Shiva-Shakti at the dawn and the dusk.
    [Show full text]
  • My Father's Books on Veda – a Synopsis
    (6) Are prayers selfish? (7) Panchanga (Almanac) (8) Relevance of women (9) Why funeral rites? Know Yoga… Know Peace... Know Dance… Know Joy… (10) Debt discharge acts to Devas, Pitrs, society, environment etc. YOGA FOR HAPPINESS Claim Your FIVE-STAR Life by Creating Your Yoga-Happiness Practice Section 2 : www.yogaforhappiness.com Nitya/Naimittika Karmas like Snana, Sandhya Vandana, BrahmaYajna, Shanthi (Indian Yoga-Dance Alchemist) Phone: 401-305-5265 Aupasana, Tarpana, Homa, Upakarma, Vaisavadeva Bali. Email: [email protected] My Father's Books on Veda – A Synopsis Section 3: Grhya Karmas like Garbhadhana, Pumsavana, Simantonnayana, Jatakarma, NamaKarana (Naming of child ), Anna UNDERSTANDING VEDA - KARMA KANDA (Path of rituals) Prasana (child’s first intake of solid food ), Caula (child’s first shaving of Vol.1 and Vol.2 , written by G.K. KANNAN (my father) are head ), Upanayana (Sacred Thread Ceremony) , Vivaha (marriage), BHARATIYA VIDYA BHAVAN publications. Panca mahaa yajna (5 great sacrifices ). Section 4 :Different Paka Yajnas, Sraddha, Antyeshti (funeral rites) • 95% of Vedic contents deal with the path of rituals (Karma Kanda), while, only 5% is on Vedanta (Jnana Kanda). • Most of the Hindus perform the above Samskaras, but without a • The rituals (correctly called Samskaras) are designed to purify a full understanding of the significance. person throughout his life, from the womb to the tomb. • The rest do not perform, because of a lack of understanding of • Through simple English in the form of Questions and Answers, the the significance. 2 volumes cover the entire gamut of the rituals in Veda. • The sequential order of a Karma, the gist of Mantra meanings , the Vol .
    [Show full text]
  • 1. Garbhadhana (Means Conception) Is the First Samskara Among Them. It
    Shodasha Samskaragalu 1. Garbhadhana (means conception) is the first samskara among them. It is practiced on the first night of the marriage for the newly married couple in which Aahuti's (traditional offering with the help of Agni Deva) are offered by chanting Mantras. It also involves chanting some special mantra by laying a hand on the bride's forehead. Garbhadhana purifies the couple's soul and body thereby ensuring to conceive a pure and healthy foetus. 2. Pumsavana (samskara for having male child) is the second samskara practiced four months after conceiving a baby for having a male child. It is believed that Pumsavana helps one to have healthy and brave offspring 3. Seemanta (for having Normal delivery) is the third samskara practiced during the seventh month of pregnancy for having Normal delivery of the child. In case the mother who is conceiving the baby has any worries/negative feelings and / or anxiety, Seemanta gives strength to the mother as well as the infant and Collection by Narahari Sumadhwa for www.sumadhwaseva.com Page 1 Shodasha Samskaragalu help them to overcome any depression (anxiety neurosis). 4. Jaatakarma : The fourth samskara is Jaatakarma done after the child’s birth. This samskara is of very much importance, as it is believed that Jaatakarma enhances the baby's growth. It is also a practice to get the horoscope of the new born baby to know about its future. 5. Naamkarana (naming ceremony) is the fifth Samskara wherein we decide the name of the child for his / her identity. The child is then placed in the Cradle with a prayer, seeking blessing for the child.
    [Show full text]